a self that is necessarily dependently originated, although it doesn't really absolutely exist, still has the quality of existance
this does not preclude the possibily of a continuation of a particular aggregation of non-physical dependently originated consciousness.
no Sarco. my post is not twisted. your view is wrong. please take care with your speech
the quotes below demonstrates your view is incorrect because they reject both annihilationism and eternalism but includes the understanding of the dependently originated 'self' in right view
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"By & large, Kaccayana, this world is supported by (takes as its object) a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is with right discernment, 'non-existence' with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, 'existence' with reference to the world does not occur to one.
"By & large, Kaccayana, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that just stress, when arising, is arising; stress, when passing away, is passing away. In this, his knowledge is independent of others. It's to this extent, Kaccayana, that there is right view.
"'Everything exists': That is one extreme. 'Everything doesn't exist': That is a second extreme. Avoiding these two extremes, the Tathagata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes [self] birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.
"Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging. From the cessation of clinging comes the cessation of becoming. From the cessation of becoming comes the cessation of [self] birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering."
"Bhikkhus, held by two kinds of views, some devas and human beings hold back and some overreach; only those with vision see.
"And how, bhikkhus, do some hold back? Devas and humans enjoy being, delight in being, are satisfied with being. When Dhamma is taught to them for the cessation of being, their minds do not enter into it or acquire confidence in it or settle upon it or become resolved upon it. Thus, bhikkhus, do some hold back.
"How, bhikkhus, do some overreach? Now some are troubled, ashamed, and disgusted by this very same being and they rejoice in (the idea of) non-being, asserting: 'In as much as this self, good sirs, when the body perishes at death, is annihilated and destroyed and does not exist after death — this is peaceful, this is excellent, this is reality!' Thus, bhikkhus, do some overreach.
"How, bhikkhus, do those with vision see? Herein a bhikkhu sees what has come to be as having come to be. Having seen it thus, he practices the course for turning away, for dispassion, for the cessation of what has come to be. Thus, bhikkhus, do those with vision see."
Having seen what has come to be As having come to be, Passing beyond what has come to be, They are released in accordance with truth By exhausting the craving for being.
When a bhikkhu has fully understood That which has come to be as such, Free from craving to be this or that, By the extinction of what has come to be He comes no more to renewal of being.
